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NO. 7.
MIND ANU MAN.
147
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ho said, "It's right nnd I'll do it." En.
tcritiu when the swords were drawn, the
will overcame all bodily fear, and he
stood bolorc the council ready to be sacri
Used for his own convictions. The choice
may commonly be determined by the an
tecedents, but there are times when the
will rises above the desires and passions,
sovereign ofthe inner minf, and holds the
sceptre with undisputed sway it is the
court of last appeal. Take away the free
dom of the will and you strike at the very
foundations of society, and make man a
more puppet. Grant it and you make
him a thinking, acting, aspiring being,
capable of doing good and amenable to
the courts of duty and obligation. Duty
and obligation imply accountability.
Accountability implies something to
which to be accountable. This takes us
back to the creation, to infinite intelli
gence or bl'nd chance. To admit a crea.
tor implies respect due from the creature.
This respect is shown in praise and ado
ration. All this has been declared by the
revealed law. But modem science seems
to be at issuo with religion on account of
n supposed dilicrcncc between science
and revelation. Hugh Miller in speaking
of the narrative of creation, which has
been especially attacked by (he school of
free thinkers says, "Rightly considered I
have not a single scientific truth that mil
itates against the minutest or least promi
nent of its details." But here comes a
more sweeping statement signed by over
two hundred eminent English scientists.
"We conceive that it is impossible for the
Word of Grd as written in the book of
nature and God's Word as written in
Holy Scripture to contradict one another,
however much they may appear to differ.
Wo are not forgetful that physical science
is incomplete, but is only in a condition
of progress, and that at present our finite
reason enables us only to see as through a.
glass darkly, and we confidently believe
that a time will come when tho two rec
ords will be seen to agrco in every partic
ular," Tho trouble seems to bo that every
seeming difference is caught up by those
wishing to shift responsibility, and held
forth in the light of ridicule, so that the
raving multitude catch at a straw to save
from drowning, and find at last that they
have been deceived. Men do not always
go back to the self-existing first cause.
They sometimos look at, second causes
and seem to be content to rest therein.
As Lord Bacon says: "It is true a little
philosophy inclineth a man's mind to
atheism, hut depth in philosohpy bringcth
mens' minds about to religion, for while
tho mind of man lookcth upon the second
causes scattered, it may rest in them and
and go no further; but when it beholdcth
the chain of them confederate and linked
together, it must needs Hy to Providence
and Deity." Man may deal with science,
he nuty penetrate tho bowels of the earth,
and bring to light the fossils of past gen.
orations, lie may dredge tho bottom ofthe
sea for the purpose of determining ancicut
and modern forms of marine life, ho may
with his telescopic eye gaze into the im
mensity of space, and learn ofthe archi
tecture ofthe heavens, but he cannot com
prehend the whence and whither. The
nl ore ho learns of science the more deep
ly docs he pohotrate the thoughts of the
creator. The immortal Kepler when pur
suing liii astronomical observations ex
claims: "O God! I think thy thoughts af
tor thee." Gladly wo hail tho day when
men begin to grasp for tho ideas of the
Creator by studying more thoroughly his
works. Science has rendered an inesti
mable service to the world. We bid her
God speed in her earnest endeavors to
discover facts and establish truths. But
where shall we look for the undue pre
sumption that results in tho present war
fare. We cannot exculpate the thcologi.
an ; but science has certainly transcended
her sphere. Her business is to ascertain
and classify facts, and so far as this en
lightens us with regard to the origin of
things, we feel content to rest in her work.
When, however, she attempts to account
not only for the order but the origin of
?
